नारायण-रघुनाथौ

Life of Sri Vedanta Desika.

Source: TW

Birth

There is no name in the world of Samskrit Literature and Philosophy combined, like the name of Sri Vedanta Desika, the reputed author of this Drama (the Sankalpa-Suryodaya). The rising growth of two great schools of Hindu religion-the Rāmānuja Darsana (1. System of religio philosophy. ) and the Mādhva Darsana-characterised an epoch in the twelfth and thirteenth centuries A. D.

It was Sri Rāmānaja who exploded the fallacy of the Maya theory of Sankara and conclusively established the true relationship of the individual to the Paramātman. The dissemination of the teachings of the Visishtādvaita Philosophy was entrusted by Sri Rāmānuja to 74 of his Apostles (Simhāsanādhipatis). [[ii]] One such Apostle was Anantasōmayāji, and his grandson was Anantasūri. Of a family of equal sanctity and repute was born Totārāmbā, the daughter of Kidambi Padmanabha, otherwise known as Sriranga Raja Pillu and the sister of Vādihamsāmbuvāha (otherwise known as Rāmānuja Pillan and Appullar). Totārāmba’s descent is also traceable from Kidāmbi Acchān, one of the 74 Apostles.

It was in the fitness of things therefore that the most welcome alliance took place between Anantasūri and Totarambā. This illustrious couple lived happily at Tūppul’, near Kanchi knowing nothing but service to God and God’smen. (This is a suburb of Kanchi (Conjeevaram), situated close to the shrine of Dipaprakāsā. ) Of such parents of high lineage on both the father’s and the mother’s side was our author born at Tūppul, under the auspicious constellation of Sravana in the month of Kanni (Purattāsi) of the year Vibhava, 1191 of the Salivahana era (September 1268 A.D.). Blest is that day even to-day for all for it is the last day of the annual festival of the Lord Srinivasa, the Resident Deity on the Holy Hills of Tirupati. [[iii]] The observance and consum-mation of many a vow and the conclusion of many a pilgrimage to the Holy Hills are well known, even unto this day, to every devout Hindu.

The event of this birth is sung in the following verse :-

भाद्रपदमास-गत-विष्णु-विमल-र्क्षे
वेङ्कट-मही-ध्र-पति-तीर्थ-दिन-भूते ।
प्रादुर् अभवज् जगति दैत्य-रिपु-घण्टा
हन्त कवि-तार्किक-मृगेन्द्र-गुरु-मूर्त्या ॥ १६॥

On the concluding day of the holy festival of the Lord Venkatesa (the Lord of Tirupati), under the constellation of Sravana in the month of Kanni (September), up appeared unto the earth the Holy Bell of the Asura-enemy (Vishnu), in the person of the Preceptor-the Lion of Rhetoric and Logic.

Synchronously, before the birth of Vedanta Desika, there arose in the mind of the Lord of Tirupati a desire to re-establish in its pristine glory the Darsana of Sri Ramanuja, The Lord therefore resolved upon His Bell-Angel incarnating in the world to ring Rāmānuja’s fame. The Lord, to achieve this end, commanded Anantasūri in a dream to make a pilgrimage to His Shrine, adding that He has willed to bless him with a son. [[iv]] In wonderment, Anantasūri wished to communicate his miraculous dreain to his wife, but she surprised him with the news that she also had a similar dream of a young married woman appearing and commanding her to go to Tirupati.

The Bell in the Tirupati Temple is said to have become invisible on the night of the above dream. The Archakas (officiant-priests) were charged with the theft of it, but Providence could not allow innocent men to be punished, for the Jiar (or the chief ascetic functionary) of the temple dreamt a dream in which the God revealed that the Bell’s invisibility was by His own Will and commanded that no other bell should be substituted. Even to this day no bell is used during worship inside the Tirupati shrine. The blessed Author is therefore believed to be an incarnation of the Bell of the Holy Lord of Tirupati.

He himself has given expression to this belief in the 14th slōka of the I Act of this Drama.

वित्रासिनी विबुधवैरिवरूथिनीनां पद्मासनेन परिचारविधौ प्रयुक्ता ।
उत्प्रेक्ष्यते बुधजनैरुपपत्तिभूम्ना घण्टा हरेः समजनिष्ट यदात्मनेति ॥ १४ ॥

(1. For translation See page 16.) [[V]]

The efficacy of the Bell in the daily worship is well expressed by the following:-

घण्टानादविहीनाश्च
तान्त्रिका नित्यनिष्फलाः ॥

1. All Tantras (rites of worship), unaccompanied with the sound of the Holy Bell are ever inefficacious.

आगमार्थं तु देवानां
गमनार्थे तु रक्षसाम् ॥

2. To invite the Devas and to drive away the Asuras (the bell is sounded).

भूताः प्रेताः पिशाचाश्च
ह्यसुरा ब्रह्मराक्षसाः। गच्छन्ति घण्टाघोषेण
पलायनपराङ्मुखाः ॥

3. Goblins, Spirits, Devils, Asuras and BrahmaRakshasas, all turning their faces, run away at the sound of the Holy Bell.

SamskAras

Rapturous was the joy of Sri Appullār (Rāmānuja Pillan), the uncle of Sri Desika when he heard of this great miracle and he lost no time to see the fresh-born babe. Appropriately was the baby named Venkatanātha after Sri Venkatesa, as he was born on the marriage day of Sri Venkatesa of Tirupati and in due time were the sacramental ceremonies correctly conducted; the ceremony of the Sun-showing was celebrated on the third mouth, Moon-showing on the fourth month, food-showing on the fifth month, and food-feeding on the first anniversary day.

[[vi]] On this holy day, our Author-Baby’s ear-boring ceremony was duly solemnised and he was taken by his uncle Appullar on the same day to the temple of Lord Varadarāja, the Resident Deity at Kanchi where the baby had the first glimpse of his Eternal Lord here and hereafter. Lord Varadaraja was delighted in no small degree at the advent of the new Evangelist and in the fulness of His joy he blessed the baby through the Archaka that, even like unto Ramanuja, he shall become an invincible preacher of his Darsana.

In the third year, Venkatanatha’s Tonsure ceremony was celebrated, and on the fifth year the alphabet was first taught him. One day the young Venkatanātha (also known as Tuppul Pillai) came with his uncle Sri Appullar to pay his respects to the then famous Pandit and sage Nadādūr Ammāl who was conducting a series of lectures on religion and philosophy, for the benefit of his disciples. When Desika appeared, Ammal instinctively dropped the lecture and his disciples feasted their eyes on Venkatanātha and their ears were regaled at hearing his accounts.

[[vii]] To continue the lecture, Ammāl asked his disciples to remind him where he had broken off, but as all had equally been captivated at the boy’s charming face, beaming with rare intelligence, they were helpless. Our little youth however came to their relief, speaking thus :-

“Master! was it not at this point that you stopped when I came ? "

Nadadur Ammal’s joy knew no bounds ; he kissed the boy, lulled him on his lap, and blessed him in the same way as sage Pulastya blessed Parāsara with a heart filled with benediction thus:—

पुराणसंहिताकर्त्ता
भवान्वत्स भविष्यति ।
देवतापारमार्थ्यं च
यथावद्वेत्स्यते भवान् ॥

2. Oh child! Thou shalt be the author of Purānas and Samhitas and thou shalt know the truth about God as it is.

[[VIII]] In course of time, the thread-wearing ceremony was celebrated on Venkatanātha, who thereupon began the study of the secrets of the Vedas with all their Angas (Auxiliary studies), the Ubhaya-vedānta (Ubhaya-double. The Sri Vaishnava Scriptures are two-fold, the Vedas (Samskrit) and the Prabandhas (Dravidian - Tamil)), the seven Tarkas (Logic), Mimāmsa and theother Sastras from his uncle Appullar, who had derived all that knowledge in his turn from Nadādur Ammāl. This is thus described :-

ज्योतिश्-च्छन्दः-शब्द-शास्त्र-प्रवीणः
काव्ये श्रेणी-रूपकालं-कृति-ज्ञः ।
मीमांसायाः ब्रह्मकर्मानुगायाः
स्रष्टा साक्षात्सर्वतन्त्रस्वतन्त्रः ॥

1. The Master of all arts (Sri Desika) was an expert in the Sastras, Astronomy, Metrical science, Grammar; well knew Dramatic Composition, Rhetoric and many Kavyas and also wrote works in the Brahma and Karma Mimāmsas.

सांख्ये योगे भाट्टतन्त्रं गुरूक्तौ
शैवे जैने शङ्करे भास्करे च । शास्त्रे बौद्धे यादवे गर्वितानां
प्रत्याख्याता सर्वतन्त्र स्वतन्त्रः ॥

2. The Master of all arts refuted all those puffed up with the study of Sankhya, Yoga, Tantra (of Bhatta) the creed of Brihaspati, Pasupata (Tantra), Jainism, the Philosophy of Sankara and Bhaskara, the doctrine of Buddha and the Philosophy of Yadava.

भरद्वाज-शाण्डिल्य-हारीत-मुख्य–
स्मृति-स्तोम-सूक्ष्मार्थ-निर्णीति-दक्षः ।
पुराणागमादिष्व् असाधारण-श्रीः
सुतो भाति लोकेष्व् अनन्तार्य-सूरेः ॥

3. The son of Anantasūri shines in this world with peerless glory in the researob of the Puranas, the Vedas etc, being an expert in determining the subtle meanings of the Smrities aggregate of Bharadvaja, Sandilya and Hārita.

[[IX]]

His Panchasamskāra (A Samskara observed by Vaishnavas by which they get Vishnu’s Marks of the Conch and Discus) was performed by Sri Appullar who also instructed him in Sri Bhashya and the other works of Sri Ramanuja as also the Tamil Prabandha of Arayirappadi (A commentary of Tiruvaimozhi) of Tirukkurukhaippirān Pillān. Before his 20th year, our Author is chronicled as having mastered all the sciences and arts of the day. He says this of himself in verse 15, Act I of this Drama.

विंशत्यब्दे विश्रुतनानाविधविद्यस्त्रिंशद्वारं श्रावितशारीरकभाष्यः ।
श्रेयः श्रीमान्वेङ्कटनाथः श्रुतिपथ्यं नाथप्रीत्यै नाटकमर्थ्यं व्यधितैतत् ॥ १५ ॥

Venkatanatha now married dame (named Tirumangayar) of a Vaidika family and entered the life of a Grihastha (householder) which he retained till the end of his days.

Immensely delighted at his nephew’s signs of becoming a Vedantic victor, Sri Appullar, with a view to Ramanuja Darsana spreading in the world, initiated Sri Desika into a very efficacious Mantra known as the Vainateya Mantra. A little time after this, Sri Appullar cast off his mortal frame and attained Moksha. [[X]]

Venkatanātha (Desika) the famed Bell Incarnation of the Lord of Tirupati (whose beloved he was of course) now began to shine in all his greatness and really rang (as became the Bell) the glory of God-our Destiny, our Hope, our Soul’s Joy, the End of all knowledge and of all Bliss the Fountain.

From far and near, men resorted to Desika’s holy abode to learn from him the highest knowledge or, putting their own knowledge to test by comparison, they gave in and joined the ranks of his disciples.

Tiruvahindrapuram

A desire to perform a holy pilgrimage now took possession of our Author and so he set out for Tiruvahindrapuram (3 miles from Cuddalore New Town) to the temple of Sri Devanayaka, alighting en route at Madurāntakam where he paid homage to the Resident Deity, Sri Rāma. [[xi]]

Arriving at Tiruvahindrapuram, our Author bathed in the Garuda river and worshipped the Lord Dēvanayaka; then he went to the top of the Aushadhadri Hill close by and there, under a Peepul tree, he chanted his Vainatēya Mantra, when, Lo! Vainatéya (Garuda) appeared unto him and, pleased highly with his deep devotion, Garuda blessed and taught him a very powerful Mantra known as the Hayagriva Mantra by chanting which, Hayagriva, the Deity of all Arts and Sciences, visualised himself to Desika.

Highly gratified at the great perseverance and readiness of our author, Hayagriva resolved to bless him richly and so gave him a kind of nectar and told him that henceforth he shall have full power for promulgating the Vaishnava faith and spreading Ramanuja’s glory.

[[XII]]

It stands to reason that our author, through the influence of Lord Hayagriva, the Omnipotent, the Omniscient and the High, attained extraordinary knowledge by such means, inasmuchas by virtue of penance (1. cf. Mahabharata, ādiparva, Adhyaya I, Slokas :39 to 41. ) Vēda-Vyāsa

पुण्ये हिमवतः पादे
मेध्ये गिरिगुहालये ।
विशोध्य देहं धर्मात्मा
दर्भसंस्तरम् आश्रितः ॥
शुचिः स नियमो व्यासः
शान्तात्मा तपसि स्थितः।
भारतस्येतिहासस्य
धर्मेणावीक्ष्य तां गतिम् ॥ प्रविश्य योगं ज्ञानेन
सोऽपश्यत् सर्वमन्ततः ॥

and by the simple grace of Brahma, Valmiki attained the knowledge which eventuated in the birth of the immortal epics, Mahābhārata and Sri Ramayana. cf. Sri Ramayana, Bālakānda. Sarga 11, verses 22 to 37 and particularly verse 31.

श्लोक एव त्वया बद्धो
नात्र कार्या विचारणा।
मच्छन्दादेव ते ब्रह्मन्
प्रवृत्तेयं सरस्वती ॥

(All such instances in all religions may be remembered here-for instance, the Koran falling from Heaven).

It was during our author’s stay here that as a tribute to Hayagriva for His boon, he composed

• “Hayagriva Stōtra” (Praises on the Horse-faced form of Vishnu. );
• “Garuda Panchāsat” on Garuda (50 stanzas praising Garuda), “Achyutasataka” purely in Prakrit dialect on Devanayaka (100 on the Resident Deity of Tiruvahindirapuram),
• “Devanayaka Panchāsat,” (50 on the Resident Deity of Tiruvahindirapuram)
• “Mummanikkōvai” (A poem praising the Lord in 3 metres),
• “Navaratnamālai” (A poem praising the Lord in 9 metres),
• “UnjalpāttuR, (A poem praising the Lord’s Swinging festival)
• “Pandupāttu”, (3. A poem praising the Lord’s Ball-play)
• Kazharpāttu2, " (3. A poem praising the Sri’s play at ???)
• “Ammanai-pāttu3,” (3. A poem praising the Sri’s play at ???)
• “Esalpāttu’,” (3. A poem praising the Lord’s and Sri’s jest-talk.)

were also composed here by our author.

[[XIII]]

The followers of the 18 religions were -conquered by our author in oral debate and then it was he made his monumental work “Paramata-Bhanga” (the overthrow of alien religions). It was also here that “Raghuviragadya” in honor of Sri Rāma was composed.

[[XIV]]

Many learned men from different parts of the country, admiring Sri Desika’s superb intellect, subtle logic, quick and masterly disposal of opposite creeds, remarkable poetic genius, received their lessons in Vedānta from our reputed author and christened him “Kavitārkikasimha " (the Lion of Logic and Poetry) a happy and rare combination. Desika was also Sarvatantrasvatantra (i.e. Master of all arts), but a stone mason challenged him to construct a well to prove his claim. Sri Desika took up the gauntlet and built with his own hands a pretty well for the use of Lord Hayagriva by means of the broken and irregular stones handed by the mason, while the well constructed by the mason with the unbroken and regular stones handed him by our author proved ill-built. Even to this day, the well could be seen at Tiruvahindrapuram.

kAnchI

1. Taking leave of the Lord Devanāyaka, our author retraced his steps to Kanchi staying a few days at Tirukkoilur, enroute, to worship the resident deity there, Dehalisa, in whose praise he composed “Dēhalisa stōtra.” At Kanchi he spent some years, composing here seven important treatises such as “Varadarāja Panchasat,” and seven more works on other occasions.

It was here that Pundarikaksha, the son-in-law of Sri Appullar, gave our author the holy image of Hayagriva, worshipped by a long line of Acharyas down from Ramanuja.

North

Sri Desika, after this respite, started on a tour of pilgrimage to the North. He visited Tirupati and composed the famous “Dayasataka” (100 stanzas invoking the Lord’s Mercy)..

Sri Desika next visited Brindavana, Mathura, Ayodhya, Käsi, Naimisaranya, Badarikasrama, Salagrima, Dvaraka, all holy places in the north; on the return journey, he paid his respects to the Resident Deities at Sri Purushōttama (Jagannatha), Sri Kurma, Ahōbila, Tirupati, Tiruvellore, whence he proceeded to Sri Perumbudūr where he fell prostrate at the feet of the immortal Lord Ramanuja, chanting his praises thus :–

अनपाय-विष्णु-पद-संश्रयं भजे
कलया कयापि कलयाप्य् अनुज्झितम्।
अकलङ्क-योगम् अजडाशयोदयं
यति-राज-चन्द्रम् उपराग-दूरगम् ॥+++(5)+++

Bow I, to the Moon-Yatirāja, the resorter of eternal Vishnupada (=Sky and Vishnu’s feet.),
the Moon not bereft of any Kalā (=Beam and Art) even partially,
but free from the usual stain-contact, the Moon that originated not from a Jadasaya (=Ocean and dull-headed) the Moon that is immune from the influence of the Eclipse.

जयति सकल-विद्या-वाहिनी जन्मशैलो
जनिपथ परिवृत्ति-श्रान्त-विश्रान्ति-शाखी ।
निखिल-कु-मति-माया-शर्वरी-बाल-सूर्यो
निगम जलधि-वेला-पूर्ण-चन्द्रो यतीन्द्रः ॥

(For translation See verse 41, page 116.Xvi)

He also visited Tiruvellikkeni, Tirukkadalmalai (the Seven Pagodas) and Tirunirmalai, returned to Kanchi and resumed his teachings on the Ubhaya Vedanta.

kAnchI

About this time, an Advaiti Sanyasin challenged our Desika for an oral contest, but our Simha vanquished him easily. As a sorcerer, however, the Advatin plied his art against Desika. He dived into a tank and drinking its water, caused our Author’s belly to swell to bursting, but being a Sarvatantrasvatantra, Desika knew the antidote to the trick and caused the water to spit out of a tree close by. The Advaitin who was witnessing all this fell at the feet of the Victor and apologised.

Vijayanagara invite

When returning from Tirupati, our Desika met an old friend of his, the famous Vidyaranya on the banks of the Tungabhadra. Bukkaraya, a king of Vijayanagar in 1335 A. D. was long on the look-out for a holy man who would exorcise an evil spirit of which his daughter was obsessed. Vidyaranya’s prayer also notwithstanding, Desika made quite light of the offer and said :-

निस्पृहस्य नृपस् तृणम्

To a desireless person, a king is but a straw.

[[XVII]]

1. Sri Desika had a supreme scorn for worldly greatness. In answer to another cordial invitation of Vidyaranya, to go to his king with promise of great rewards, our author wrote in reply:

शिलं किम् अन्-अलं भवेद् अनलम् औदरं बाधितुं
पयः प्रसृति पूरकं किमु न धारकं सारसम् ।
अयत्न-मल-मल्लकं पथि पटच्-चरं कच्चरं
भजन्ति विबुधा मुधा ह्य् अहह कु-क्षितः कुक्षितः ॥ 2 ॥

Shall not the grains found in the harvest field appease the fire of appetite?
Shall not the handful of water from a tank suffice to keep life up?
Shall not the tattered under-cloth found without any effort on the high-ways be useful? Vain, alas! Wise men resort to kings just for the sake of the spac-spaced stomach.

Disappointed at this retort, Vidyaranya renewed his invitation after sometime which met with the same fate by a further reply as follows :-

क्षोणी-कोण-शतांश-पालन-कला–दुर्वार-गर्वानल-
क्षुभ्यत्–क्षुद्र-नरेन्द्र–चाटु-रचना–धन्यान् न मन्यामहे।
देवं सेवितुम् एव निश्चिनुमहे योऽसौ दयालुः पुरा
धाना-मुष्टि-मुचे कुचेल-मुनये दत्ते स्म वित्तेशताम्॥ १॥

[[xviii]]

We consider it not fortunate to flatter paltry rulers of men, conceited merely with the fiery unfettered pride, arising from the authority over a microscopical moiety of the world’s corner. To serve that Supreme Lord alone, we have made up our minds,—the Lord, who formerly transformed the sage Kuchēla, who presented a dole-full of rice (wo), into the Lord of the Riches.

Vidyaranya would not let matters drop. He renewed his request this time by offering to bring the king of Vijayanagar to a place ten miles distant from the capital, where he beseeched our author to stop. To this, Sri Desika sent his famous reply:

नास्ति पित्राजितं किञ्चिन्न मया किञ्चिदार्जितम् ।
अस्ति मे हस्तिशैलाग्रे वस्तु पैतामहं धनम् ॥

Father’s earnings I bave none; my own earnings I have none; Grand-father’s wealth (Lord Varada worshipped by Brahma) alone I own, on the summit of Hastigiri (Kānchi).

Immensely pleased at this unshakable scorn for wealth, Vidyāranya ever remained our author’s staunch admirer. Our author always led a life of Unchavritti (alms-taking). His scorne for wealth is also exemplified by another incident.

[[XIX]]

One day Sri Desika’s wife brought to his notice that in the doles he had collected, a gold coin was found. Our author took a stick and pushed it away, as if it were a loathsome worm.

shrIrangam

About this time, a trouble arose in Srirangam. A number of Advaiti Pandits descended from the north of India and challenged the Vaishnavas that unless they (Vaishnavas) conquered them (the Advaitins) in controversy, they should embrace their faith. The Vaishnavas at Srirangam were in a puzzle as to whom to choose as a suitable Refutant and they could think of none other than our Desika. They accordingly wrote to him at Kauchi as follows

श्रीमच्छ्रीरङ्गनाथस्य
विष्वक्सेनस्य शासनम् ।
तद्-भक्त-भक्त-भक्तानां
शिरो-भूषणतां गतम् ॥

This is the mandate of the Archangel Vishvaksona of the all-blessed Sri Ranganatha and it shall be an ornament to the crest of His devotee’s servant’s devotee.

[[XX]]

Accepting this invitation, Sri Desika came all the way from Kanchi, paying his worship to Lord Uttamar, bathing in the river (the Coleroon+++(=Kollidam)+++) and lifted his hands in worship to the shrine of Srirangam from the other side of the river. The Vaishnavas of Srirangam received him on the northern bank of the Coleroon and escorted him by the northern gate of the big shrine into Lord Ranganatha’s temple. He was led to the several shrines of the Acharyas and the Alvars, in the order, as is customary with all visiting devotees. Entering and rounding the inner Prākra (enclosure) and prostrating the Pranavakara Vōda Sringa Vimana (the top of the sanctum sanctorum) Sri Desika paid his obeisance to Lord Ranganatha, chanting his famous “Bhagavad-dhyāna-sōpana” (making the mind dwell on the Lord’s Form from toe to top). No sooner did Sri Desika take his seat with his disciples on the Mantapam, than an Advaiti opponent came to the place and expressed his wonder saying

कीर्तिर् महति आकारी हस्वः ।

“Great is the fame but small is the frame (Akāra or the vowel )”-

[[XXI]]

Taking this as the challenge, our author retorted that the vowel आ cannot be short and the controversy between the two faiths thus begun raged for several days with the result that the Advaitins were defeated in the end. A full report of the controversy was taken down by Desika’s disciples which he shaped into a book called Satadūshani. Lord Ranganatha, now highly pleased with our author’s consolidation of the Rāmānuja Siddhanta, conferred on him the title of Vedantacharya. So jointly he became Vedanta-Desika, a name by which he is popularly and very widely known-

श्रीरङ्गराज दिव्याज्ञालब्धवेदान्ताचार्यपदः ।

(“having got the title of Vedantacharya by the divine command of Sri Ranganatha”.) Lord Ranganatha’s Illustrious spouse (Ranganayaki) is said to have conferred the title of Sarvatantrasvatantra (already mentioned). The vanquished Pandits argued with Vedanta Desika that inasmuch as he and not the other Vaishnavas defeated them, the holy Tirtham (sacred water) should be offered to them next to our author. [[XXII]]

But our author is more than a match for them in the ways of the world as in the ways of religion. He ranged all the Vaishnava Savants and had them first served with the Tirtha and he followed them. Of course the opponents came next to him for the honor, as they wished. The Advaitins thenceforth became his disciples and returning to their homes, they promulgated the teachings of Vedanta Desika round the regions of Kasi and Kashmira.

Vedanta Desika now resolved to spend the rest of his days at Srirangam, discoursing on Vedanta to all worthy hearers.

वादि-द्विप-शिरो-भङ्ग-
पञ्चानन-पराक्रमः ।
श्रीमद्-वेङ्कटनाथार्यो
वेदान्त-गुरुर् एधते ॥

2. Sri Venkatanatha, (Sri Vedanta Desika) the Lion to break the head of the Elephant-Arguers, prospers.

No less than 30 times did he teach Sri Bhashya alone-

‘त्रिशद्-वारं श्रावित-शारीरक-भाष्यः’

During his stay in Srirangam he is credited with writing 25 works in Samskrit and Tamil.

[[xxiii]]

Mahammadan attacks

In the 13th century, Srirangam was ruled by the Pandyas and the spire of the sanctum sanctorum was gold-plated by Jata-varma Sundara Pandya, who ruled from 1251 to 1261 a. d. Malik Kafir, General of Allauddin, the Emperor of Delhi, captured Madura in 1310 A. D.

During their predatory incursions, the Mahammadans entered Srirangam and mercilessly massacred every one they met. The famous Sudarsana Bhattarya, the author of ‘Sruta-Prakasika’ (The great gloss on the Bhashya of Ramanuja (Brahma-Sutras)), was one of those who were killed. Before his death, he consigned the care of his works written on Cadjan (palm leaves) and his two sons to our author.

Desika and the two children with the gloss lay hid amidst corpses heaped all about the fated place. After the vandals disappeared, Desika hastened with the children to Mysore country (Tirunarayanapuram) where he lived some years. It was here he composed his Abhitistava-a work of deep devotion addressed to the Deity of Srirangam to spare the country and the Srirangam shrine in particular from the hands of the Mahammadans.

[[xxiv]]

Sage Vidyaranya rehabilitated the decdining kingdom of Vijayanagara in 1335 A.D. and the Vijayanagara troops completely overthrew the Mahammadan dynasty at Madura. Southern India was thus again free from Moslem molestation for another two centuries.

Our author was enquiring about the welfare of Srirangam and his joy knew no boundswhen he heard that it was after all delivered from the ruthless hands of the Muhammadans.

He hastened to the Holy Land and the Utsava Image (Image intended for taking out in processions) which had all this time, owing to the depradations and the plunder of the Mahammadans, been conveyed elsewhere and which, after receiving worship in several temples in South India, had been taken to Tirupati and thence to Gingi by Gōpannarya, the Governor of the place under the Vijayanagara sovereigns, was now brought back and re-installed at Srirangam with all eclat, to which our author was personally a witness. This event is commemorated by Sri Desika in the following two verses which are inscribed on a wall inside the Srirangam temple and which could even this day be seen. (On the Eastern side of the wall of the 2nd Prakara next to the sanctum sanctorum.)

[[XXV]]

आनीयानील-शृङ्ग-द्युति-रचित-जगद्-रञ्जनाद् अञ्जनाद्रेश्+++(=तिरुपतेः‌/विजयनगरात्?!)+++
चेञ्च्याम् आराध्य कञ्चित् समयम् अथ निहत्योद्धनुष्कांस् तुलुष्कान् ।
लक्ष्मी-भूभ्याम् उभाभ्यां सह निज-नगरे स्थापयन् रङ्गनाथं
सम्यग् वर्यां सपर्यां पुनर् अकृत यशो-दर्पणो गोपणार्यः ॥

Gopannarya, the Fame-mirror, brought back Ranganatha from the Anjana (Tirupati) Hills, which delights the world with the charm of the blue mountain-summits, worshipped Him for sometime in the fortress of Gingee, after overthrowing the armed musalmans, installed Him with His Spouses Lakshmi and Bhu in His own city, and again arranged for His best worship.

विश्वेशं रङ्ग-राजं वृषभ-गिरि-तटाद् गोप्पण-क्षोणि-देवो
नीत्वा स्वां राज-धानी निज-बल-निहतोत्सिक्त-तौलुष्क-सैन्यः ।
कृत्वा श्री-रङ्ग-भूमिं कृत-युग-सहितां, तं च लक्ष्मी-महीभ्यां
संस्थाप्यास्यां सरो-जोद्भव इव कुरुते साधु-चर्यां सपर्याम् ॥

Governor Gopannarya, took Sri Ranganatha, the Lord of the Kosmos from the Tirupati Hills to his own capital after the overthrow of the Mahammadan army by his strength, re-installed Him with Lakshmi and Bhu in Srirangam, made holy, as it was in the Krita age and performed like Brabma the worship ordained by the pious.

Mediator

[[XXVI]]

Once a big controversy arose between Vidyaranya +++(←not the famous vijayanagara perceptor)+++ and the Madhya Preceptor- Akshōbhyamani. Our author was invited to be the umpire but he declined to go personally. The two antagonists (the former an Advaitin and the latter a Dvaitin) submitted their points of disscusion to Desika in writing. The Advaitins maintain that our author expressed his opinion in favor of Vidyaranya on the authority of the following verse :-

अक्षोभ्यं क्षोभयामास
विद्यारण्यो महामुनिः ।

“The great sage Vidyaranya defeated Akshobbya.”

While the Madhvas maintain on the authority of the following verse that the decision was in favor of Akshōbhyamuni :

असिना तत्त्वमसिना
पर-जीव-प्रभेदिना । विद्यारण्य-महारण्यम्
अक्षोभ्य-मुनिर् अच्छिनत् ॥

Sage Akshobya cut asunder the great forest of Vidyaranya by the sword-the sword of “Tatvamasi” that well set forth to the world the difference between God and Soul,

Our author had the occasion to refer his Satadūshani to Vidvaranya for criticism but the latter could find no fault except an aspirate over too much.
It was then Sri Desika is said to have written a treatise called-” Chakara-samarthana”.

[[XXVII]]

kAvyas and treatises

Again another Pandit hailed from the north and showed our author Krishnamisra’s Philosophical Drama “Prabōdha-Chandrōdaya (the rising of the Moon of Intellect) which, according to the followers of Sankara, dispels the darkness of ignorance and effects salvation. On reading this work, Sri Desika wrote-” Sankalpa Sūryodaya” in ten acts (the Drama for which this life-sketch is prefixed) meaning “the Dawn of the Divine Will or Grace,” which, according to the followers of Ramanuja dispels the darkness of Samsara. +++(इयम् मिथ्या कथेति ज्ञायते।)+++

Our author, it was said, had a great esteem for Kalidasa whom he called Kavisarvabhauma (the prince of poets). Desika composed the “Hamsasandēsa one of the melodious poems in Samskrit on the analogy of Kalidasa’s Meghasandesa.

“Yadavabhyudaya” is another of our author’s works written as a rejoinder to Poet Dindima’s “Raghavabhyudaya.”

His “Tatvamuktākalāpa” with his own commentary on the same, “Sarvartha-siddhi” is a poetical treatise on philosophical and religious themes. His famous work “Adhikaranastiravali” is a compendium of Sri Bhashya. Nainacharya, Sri Desika’s son wrote an excellent commentary on this work.

[[XXVIII]]

The Stotras (or praises to God, etc) of Vedanta Desika are the specimens in themselves of superior literature and enshrine superb ideas. Vast again are his prose writings.

• “Sarvarthasiddhi,” alluded to already and
• “Nyayaparisuddhi,”
• the “Nyayasiddhanjana,”
• the “Tatvātíka,”
• the “Tatparya chandrika,”
• the “Sesvara-Mimamsa,”
• the “Mimamsa-Paduka”
• and “Nikshēparaksha,”

are some of them.

The Rahasya-Traya-Sara is one of our author’s best treatises, written chiefly for the sake of those to whom the study of the Vedas is prohibited. It contains 32 chapters and each chapter begins and ends with Samskrit and Tamil verses which sum up the matter contained in the same.

The subject matter of Tiruvaymozhi (1. The Tamil Prabandhas, of which this is St. Sathagopa’s Facile Princeps) was epitomised by Desika into 100 stanzas called the “Dramidopanishatsara”.

Doddayacharya of Socka-simhapura (sholingar) who wrote Chandamaruta, a commentary on Satadushani, wrote also a biography of our author named Vaibhava-Prakasika and its full commentary in tamil has been written by Mahāryadasa. [[XXIX]]

Our author’s devotion to Sri Ramanuja is beyond description. He wrote “Yatirajasaptati, an exemplary work on Ramanuja, his great ideal Pontiff of the Vaishnavic Visishtadvaitic Faith.

Sri Vedanta Desika Was not only a prolific writer, but a genius in impromptu works. The “Paduka-sahasra” a work in thousand verses, all with reference to a single theme, viz the Holy Sandals of the Lord, was for example composed in three hours, when his title of Kavitārkikasimha was questioned by other Pandits, one of whom was able to compose but 500 slokas called “Padakamalasahasra” in praise of the holy feet of the Lord, taking a whole night for it.

Humility

The unique personality of Desika was evident in his being a personification of gentleness and modesty, meekness and humility. Only two instances out of many to prove this may be mentioned in this brief sketch.

[[XXX]]

When the unfinished “Padakamalasahasra " not even read in the next morning before Lord Ranganatha (which is the usual procedure), our author, whose “Padukasahasra " was read and was applauded by the scholars assembled, very modestly referred to his wagerer’s production, instead of gloating on his own glory, as follows:-

सूते सूकरयुवती
सुतशतम् अत्यन्त-दुर्भगं झटिति । करिणी चिराय सूते सकल-मही-पाल-लालितं कलभम् ॥

In a trice doth a she-pig bring forth a hundred of its young ones, extremely wretched, but after a long time ouly doth a she-elephant produce a baby-elephant, esteem-worthy of all kings.

Again to test Desika’s humility he was invited by a Vaishnava gentleman to his house. He hung some slippers over the doorway. Desika came and discovering that this was intended to humiliate him, when he must pass beneath the slippers, he clasped them and placed them on his head, exclaiming :-

कर्मावलम्बकाः केचित्
केचिज् ज्ञानावलम्बकाः । वयं तु हरि-दासानां
पाद-रक्षावलम्बकाः ॥

Some lean on duties(Karma); others on wisdom, but we lean on the shoes of God’s lieges.

tIrtha-yAtrA

Sri Desika had now stayed long at Srirangam and so a longing to visit some of the Holy Shrines, in the Pandya, Chera, and Chōla kingdoms, seized him. He therefore started ou a tour worshipping enroute the Resident Deities [[XXXI]] at Srivilliputhur, Tirunagari, Tiruvellarai, Tiruk-kudandai, Sri Mushuam etc. and returned again to Kanchi to have a sight again of his most beloved Lord Varadaraja.

Here he was expounding the Ubhaya Vedanta to his numerous audiences, when a snake-charmer appeared on the scene and challengeed his title to Sarvatantrasvatantra. Though unwilling at first to deal with a man of this description, his disciples would have him do some miracle. In every religion we have had men who would not be convinced unless they saw miracles done by their Saviours. So Desika stooped to them and drawing seven lines he asked the snake charmer to draw forth his venomous reptiles. These were let out but none of them dare cross the lines, when, enraged, the charmer let out his most powerful cobra Sankhapala, which, crossing all the seven lines and hissing, made for Dēsika. But our Desika, as is already known, was Master of the Garuda-Mantra, antidote meet to the race of the cobras, and as soon as he uttered the same, Garuda (the Brahman Kite) suddenly came and, swooping down, made away with the cobra.

[[XXX]]

From Kanchi, next Desika proceeded to Tirupati, worshipped once again Lord Srinivasa and finally returned to Srirangam to spend the rest of his days in quiet contemplation, retiring from all religious wranglings, exclaiming :-

निर्विष्टं यति-सार्व-भौम-वचसाम् आवृत्तिभिर् यौवनं
निर्धूतेतर-पार-तन्त्र्य-निरया नीताः सुखं वासराः ।
अङ्गीकृत्य सतां प्रसत्तिम्, असतां गर्वो ऽपि निर्वापितः
शेषायुष्य् अपि शेषि-दं-पति-दया-दीक्षाम् उदक्षामहे ||

By many repetitions of the study of the works of the king of Ascetics, (Rāmānuja), passed we our young age. Many are the days that we spent in happiness, ever hating the bane of service under men. Acting on the tradition of the virtuous, have we humbled the conceit of the vicious. For the rest of life, we only look forward to the vow of realising the fruition of the grace of the Perpetual Divine Couple.

shrIrangam

Desika had vowed himself, as already said, to lend a life of absolute absolute poverty. A bachelor who was collecting money for his marriage was directed to apply to Desika for help. This was a mischief devised by his adversaries to test Desika. Our author, however, was keen enough to perceive the intended hoax [[XXXIII]] to be played upon him.

Seizing the occasion, he composed his Sri-Stuti before Sri- Ranganayaki (Lakshmi). She (Srî), being the goddess of wealth, caused immense riches to pour before the bachelor so that he might please himself by the load !

The author of our Sankalpa-Sūryōdaya was master of no less than 126 works. He sojourned, it is chronicled, 102 years on earth. God sends His Messengers and withdraws them, according to His own inscrutable Will. Dēsika was sent as a Saviour to men. The work he had been designed to accomplish was now done. So then, on a certain day, Sri Ranganayaki, whom he had come to visit, spoke through the Archaka thus

“Thou hast now fulfilled thy mission on earth; much pleased we are that Sri Ramānuja’s Siddhanta has now been planted firmly in the land.
Consecrated is thy flawless and perfect life and time enough hast thou been in the world of men, as we willed.
So then, now hie hence to our Eternal World of bliss “-

The disciples of Dēsika, on hearing this news, were disconsolate with grief owing to the threatened separation. In vain they wailed profusely and aloud and besought Ranganāyaki thus :-

“Thou hast resolved to recall from our midst Dēsika but he is our very life! Dēsika going, our breath goes! "

To this, She deigned to say

“Sons, give up your despair, for now is ready, a beautiful and perfect image of our beloved son Vedanta Dēsika. When ye will see him no more bodily, ye will establish his sacred image in the precincts of My Temple in the very place where he has been promulgating the Rāmānuja Darsana to ye all "

Letting alone traditions, our author, judged by the merit of his many works, is sure to be regarded by any unbiassed critic, as one of the greatest literary luminaries. He knew what to say and how to say. Strange in those days of religious fanaticism, our author combined in himself the highest tolerance with the courage of his convictions. His one wish was that there should be no division and schism within the faithful camp of Rāmānuja. In melodies heartstirring, he vented this wish of his thus :- [[XXIV]]

(आपाद-चूडम् अनपायिनि दर्शनेऽस्मिन्न्
आशासनीयम्+++(=प्रार्थनीयम्)+++ अपरं न विपक्ष-हेतोः । आपात-सौख्य-मधुरान् पुनर् अस्मदीयान्
अन्योन्य-भेद-जननी विजहात्व् असूया॥)

1. To this (Sri Ramanuja’s) system, which is flawless from its very beginning to its end, nothing more is the desideratum of us all, on account of thinkers of rival schools, than to wish that (mutual) envy, which causes ill-feelings amongst ourselves, should leave all the followers of Sri Ramanuja, who, to all appearance only, profess friendship and harmony.

How much we feel within our heart of hearts that this wish were piously acted up to by all the followers of Rāmānuja! If not, we then in no way differ from the religious fanatics all over the world. But if we might pride ourselves on union and unanimity, we should cry and appeal to all Factionists, to Sri Desika’s noble methods for composition. The true lover of our Acharya Sri Desika, however, can do no better homage to him than follow faithfully and literally his high example of tolerance, not to speak of the legion of other Spiritual virtues which he exemplified in his blessed Avatāra.

[[XXXVI]]

Those who fain would dive deep into fuller details of Sri Desika’s life and career would do well to read the fuller biographies, the Saptaratnamālika, Vaibhavaprakasika etc but those desirous of getting but a brief glimpse of his life and life-work might remain content with the short sketch here limned.

True admirersof Sri Desika have only to realise what a simple life of boundless Bhakti (Love to God) and of burning love for Achārya (Spiritual Teacher) and of profound Vairagya Sri Desika led, by picturing in their minds’ eye the full import of this one verse, composed by him at the closing years of his life-a verse but one out of a myriad such :—

स्वापोद्बोध-व्यतिकर-निभे भोग-मोक्षान्तराले
कालं कञ्चिज् जगति विधिना केनचित् स्थाप्यमानाः ।
तत्त्वोपाय-प्रभृति-विषये स्वामि-दत्तां स्व-निष्ठां
शेषां कृत्वा शिरसि कृतिनश् शेषम् आयुर् नयन्ति ॥ ३३ ॥

The blest souls, for a while longer kept by Providence in this world in a state that interludes between Bhoga and Moksha, like the medium state between sleep and wakefulness, pass the rest of their lives, laying on their heads in reverence the ordinance of the Lord God, such as Tatva, Upaya and the like.

The Lord of Poets and Logicians alike, embodiment of virtues all, To Sri Venkatesa, my Vedantic Master, homage ! !